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Emily Bathurst; Or, at Home and Abroad, written anonymously by “The Wife of a Clergyman” in 1847, is an example of the nineteenth-century ‘respectable’ novel and combines the genres of Christian conduct manual, evangelical propaganda and travel writing. Louis James describes the creative tension of colonial Victorian literature as deriving from its “cultural schizophrenia” (2). Literary output was caught between a concern for the ‘modern’ and factual and a fascination with the romantic and ‘savage’. In Bathurst, the orderly, instructive nature of the author’s arguments and their grounding in factual information, is intended to assuage the sensibilities of the devout middle-class who condoned fiction only when in the form of a ‘respectable’ novel which “gave instruction for ‘real-life’ situations” (James 5-6). The author’s didactic approach and promotion of female missionary involvement is signalled in her preface which explicitly outlines her purpose as to “meet some of the objections which are constantly urged against undertakings in which every female ought to be interested” (The Wife Preface). She also highlights her intention to dictate correct religious and moral behaviour by adding a secondary purpose: “to point out certain defects which are often visible in the social circle” (Preface). Although not mentioned in the preface, her final interest is in promoting and defending the work of the Church Missionary Society (CMS) whose involvement in New Zealand was subjected to some criticism at the time. Although the author’s information on New Zealand appears to be secondhand, her vivid depiction the little-known world of the ‘New Zealanders’ does provide some romantic appeal to the novel, reflecting the attraction of the unknown which tales of Empire brought to the popular imagination of the time. Yet, even the exoticism of distant New Zealand ultimately serves the author’s religious message.
In Bathurst, plot is substituted in favour of didactic arguments presented using the three different genres of Christian conduct manual, evangelical propaganda and travel writing which are interspersed across the novel. The story takes place in England and begins by introducing the eponymous young woman Emily and her uncle Mr Munro, whose authoritative male voice guides Emily’s spiritual development and relates information about missionary activities in New Zealand. Although the author’s pseudonym intentionally reveals her gender, she may have felt “that advice from a woman author would not be considered authoritative for moral instruction of her own sex” as in the novel all her arguments are presented by men, largely for the instruction of women such as Emily, her mother or Lady Mary (Harris 230). Chapters I, IX and XI of Bathurst resemble a fictionalised version of a conduct manual. The author’s preoccupation with religion above all else dictates the nature of her instruction. Mr Munro’s advice, although concerned with education, feminine modesty and filial obedience (as would be typical of the conduct genre), is interested in each virtue only to the extent that it helps to “prepare for that eternal world where our hearts should be” (The Wife 8). For this reason he criticises Emily’s secular studies and engages to expand her knowledge of missionary work with a comparison between New Zealand in 1814, as missionaries arrived, and 1833. These descriptions of New Zealand, contained within chapters II, III, VIII and X, emulate a travel document in their detailed explanation of Māori customs, reverence for the beauty of the landscape, description of significant events in the colonisation of the country and accounts of the often tragic adventures of Māori chiefs, ship captains and early settlers. Although appealing in their own right, the primary purpose of these sections is to support the author’s religious arguments. The remaining chapters of the novel, IV, V, VI and VII, operate as Evangelical propaganda. These introduce debates surrounding the CMS’ mission to convert the heathen through secondary characters so that Mr Munro and Emily’s godfather, Archdeacon Somerton, can refute the criticism and promote the work of the CMS.
Bathurst is distinct from many fictional stories of New Zealand during this period due to its preoccupation with instructive, factual information and its minimalist plot. These distinctions suggest that is was meant to serve as a ‘respectable’ novel. Although the authority on moral instruction in British society had traditionally rested with men, the rise of the didactic, ‘respectable’ novel during the 1830s and ‘40s was closely associated with the maternal wisdom of female authors (James 5). This format’s use of fictionalised circumstances to teach important moral lessons “became a potent force shaping the ways of life and ethos of the new middle classes in the Victorian period” (5). The authorship of this format was closely associated with a conservative, devout subset of the middle-class whose members are not generally thought of in connection to the increasing number of politicised women in the nineteenth century. However, periodicals produced by this group, such as the Christian Lady’s Magazine (1834-49) or the Mother’s Friend (1848-59), “were important for encouraging women’s social activism and intervention on behalf of the poor”, as befitted a good Christian woman (Easley 61). Although this encouragement might appear liberal, “these magazines also tended to reinforce the women’s conventional role as keepers of the domestic hearth” (61). Following the precedent set by the late eighteenth-century religious writers and philanthropists Hannah More and Sarah Trimmer, women also became “closely associated with evangelical popular literature movements” (66). These movements generally published family periodicals directed at middle and working-class women, which were “designed to promote rational motherhood and Christian values” (66). Although the Victorian period saw an increase in the presence of the female voice in print and literature, in traditional circles, this voice was still largely limited to issues of religion and family. Despite their close association with print formats, the attitudes and style of Bathurst connects its author to the devout subset of the middle-class associated with the ‘respectable’ novel.
Although the author’s pseudonym makes it impossible to know exactly who she was, it does reveal important information about her character and the themes she uses her novel to promote. The author’s decision to refer to herself as merely “Wife of a Clergyman” exemplifies the contemporary notion that a wife “existed only as an extension of her husband” (Harris 230). This concept was not merely cultural, but reinforced by laws which prohibited married women from earning money, owning property or voting (230). Although nineteenth-century women had a greater voice in the public sphere than their predecessors, this did not mean that they had escaped from their subordinate position to men, or even that many desired or sought to do so. Alexis Easley explains that many female authors chose to publish anonymously as it “provided women with effective cover for exploring a variety of conventionally ‘masculine’ social issues” (1). Moreover, it allowed them to avoid “essentialized notions of ‘feminine’ voice and identity” (1). However, Bathurst’s author clearly takes the opposite approach. Choosing to be known as a “wife”, and more specifically, as the wife of a “Clergyman”, suggests that tradition and religion were important to the author; so much so that she considered them the only part of her identity that her readership needed know. Both her title and motives for writing, to “induce any young person” to question whether they are “striving to fulfil the ends for which [they were] sent into the world’", also suggest that her work was intended to reinforce specifically Christian moral codes of conduct (180). The respectability of her Christian advice is implied by the fact that she was published by B. Wertheim, Aldine Chambers, Paternoster-row. Wertheim was an English Publisher advertised in the Ecclesiastical Gazette whose titles included Parting Words to a Little Flock by a Clergyman, Justification by Faith, The Hearers of the Word, and The Family Preacher amongst others (“Parting Words”, “Books” 30).
Not only her position as the wife of a clergyman, but even her choice of genre, suggests the author’s class, and that of the audience she wrote for. That An article in the Times of India notes that a major’s pay (one rank above a captain) in 1860 was two thirds of a colonel’s, which was in modern terms roughly 280 pounds a day (Sharma). This makes the major’s pay approximately 187 pounds a day or 10,793 NZD a month, suggesting that a captain’s pay would have been similarly comfortable (NZD per 1 GBP).Bathurstexemplifies the instructional format of the ‘respectable’ novel, suggests that the author belonged to the devout subset of the middle-class generally associated with this form. Her similarly instructive novels, A Book for Young Women and A Book for Wives and Mothers, emphasise this point (The Wife Title Page). The character and class of her target audience is suggested by the manner and lifestyle of her characters and her dedication of the novel to “a large and influential class of the community” in her preface. The wealth of her intended audience is suggested by her character’s estimation of how much money is necessary to live comfortably. When talking of a disadvantageous marriage, Mrs Bathurst’s friend describes “a captain's pay in India, with a staff appointment” as at least “not positive penury” (144). Similarly, she judges that “if [the bride’s] father allows her only two or three hundred a-year, though her position in life will be very different from what she once expected, she will accommodate herself to circumstances, and be very happy” (144). The Bank of England estimates that 200 pounds in 1847 translates to 20,381 pounds in 2018 or $39,000 NZD (Inflation Calculator, NZD per 1 GBP). It is difficult to find exact information on a British captain’s pay in India in 1847. However, a rough estimation places it at approximately 10,500 NZD a month
Mr Munro’s instruction of Emily’s conduct is a key theme of the novel and suggests that the author undertook a fictional interpretation of the conduct manual genre. However, all knowledge may be profitable or otherwise, according as we make it so. Knowledge pursued for its own sake is vanity. It will never satisfy the mind. If it is used to increase our acquaintance with God, with His works of creation and order, and with His providential dealings towards His creatures, it is profitable (8).Bathurstdiverges from more traditional examples of the genre in its exclusively religious, often evangelical, focus. The story begins with an enumeration of Emily’s many scholarly accomplishments. However, her achievements are immediately undercut as Munro asks “what is the object and end of all your attainments? [...] will your acquirements make you useful to others?” (6). He criticises Emily for knowing “next to nothing” of theology and church history as “ the chief end of life” is to “prepare for that eternal world where our hearts should be” (8). The author, through Munro, posits that
Although Emily “could write a sensible essay on the constitution of Great Britain, [...] a note of courtesy was an effort to her” (11). Although “a problem in Euclid, or algebraical fractions, gave her real pleasure, [...] she found great difficulty in balancing the account which her mother wished her to keep of the expenditure of her pocket-money” (11). The author’s attitude to female education reflects a preference for the “tradition of training young women in conduct instead of educating them [that] continued well into the nineteenth century.” (Harris 232). Emily’s education appears at best superfluous to her moral development. Instead, the author uses Munro’s homilies and examples in chapters I, IX and XI to represent to Emily and the reader the importance of devout conduct towards both God and parents. Thanks to Munro, by the end of chapter I Emily realises that “she had pursued [her studies] principally for her own pleasure, forgetting whose soldier and servant she was pledged to be” (12).
In chapter IX, the author uses the comparison of two romances to argue not only for dutiful conduct, but more radically, to suggest that becoming a missionary’s wife is the most laudable female accomplishment. In the first story, Mrs Bathurst tells her friend Mrs. Wilson of “a noble instance of true affection” (142). Georgina Prescott appears as the heroine of the piece, both for obeying her father by breaking off an engagement with a man who was no longer wealthy, and for refusing “several advantageous offers of marriage” as she felt “she never could love another" (142). Prescott is dutiful, faithful and, just as importantly, “she did not give way to depression, but continued cheerful and obliging as ever, adding to the happiness of all around her” (142). The ladies agree that “she is quite an example to all girls” and they “rejoice [that] she has her reward” when she is finally allowed to marry her first choice (145). Thus far, the author’s image of ‘good’ female conduct reflects the general consensus of Victorian society. However, the author’s evangelical devotion leads her one step further. Immediately after praising Georgina Prescott, Miss Wilson receives a letter from Mary Clayton with news of her decision to marry “a missionary to New Holland! How perfectly incongruous!" (145). Mary’s mother in a postscript writes “I do, indeed, rejoice and praise my God that he enables her to give up home and friends for her Saviour's sake; and to accompany Mr. Heywood to aid him in the glorious work of bringing the heathen into the fold of Christ” (146). However, Mrs Bathurst and Mrs Wilson immediately condemn her decision as “you know how exquisitely Mary Clayton sings and plays. The sums that have been lavished on her accomplishments! She's fit for any society” (145). In addition to this waste of secular accomplishments, the women mourn the lost opportunity to marry “a young merchant of large fortune” (145). Finally, they judge that her talents would be better spent at home with the poor than with “cannibal” heathens. At this point Mr Munro interjects, arguing that there can be no doubt Mary is the self-devoted one. While all will admire Georgina [...] whose object is the greater? Georgina goes to form the happiness of one who for years has had her heart's best affections. Mary's first object is her Saviour, and she desires to devote her health and best energies to His service. How do angels regard the two? (149)
Munro concludes the chapter in favour of Mary: “I do love Georgina for her conduct as a daughter and a woman, but Mary, I honour, and most highly prize and esteem, for the determination she has made as a Christian” (149).
Despite the novel’s interest in instructing female behaviour, it is clear that Bathurst’s primary purpose was to act as propaganda for the Church Missionary Society. Jillian Gay Spencer explains that “most of the literature about New Zealand in Britain after 1835 [was] being produced either by the New Zealand Company or by individuals affiliated with it” (19). Most guides to the country “were written or published by individuals who had an incentive (usually pecuniary) to promote emigration to New Zealand” (19). Bathurst’s author, whilst unconnected with the New Zealand Company, also wrote of New Zealand with ulterior motives. However, these motivations were not financial, but evangelical. The author recounts the history of the settlement of New Zealand through the victories and concerns of the Church Missionary Society, actively glorifying the missionary cause. While explaining “how civilization had increased in New Zealand since the year 1833” Mr Munro exclaims “what were [Charles XII] or Alexander's victories to those gained by means of this aged man [the missionary chaplain Samuel Marsden] over the kingdom of Satan, and the powers of evil?” (119, 130) He notes that in 1833 “the regular attendants on public worship numbered only a few hundreds” (120). However, this changed thanks to the leadership of men like Samuel Marsden, who received support from the CMS to bring skilled settlers to teach the Māori, as well as ‘ordinary missionaries’. These immigrants established schools, translated and disseminated the Bible, taught the Māori to read and about the advantages of the “European arts” (119). As a result, by 1838 “the attendants on public worship had increased to four thousand” (120).
The author’s information on the CMS’ activities and significant events in New Zealand history is so thorough as to suggest a close connection between herself and the Society. This is corroborated by the similarity in content and tone between Bathurstand The History of the Church Missionary Society in New Zealand, penned almost one hundred years later. In particular, both demonstrate a promotion of the work of women and style the missionaries as disinterested friends of the Māori. Written by Eugene Stock and published by the Society itself in Wellington, 1935, The History celebrates the achievements of the CMS since it first sent settlers to New Zealand in 1809. The History commends the efforts of the wives of missionaries: in particular, the wife of William Williams who set sail for New Zealand in 1825. Jane Williams is celebrated for seeking “every opportunity of influencing the Māori women” and is ranked among “those honourable women of old, who laboured with even Apostles in the Gospel” (18). A resounding success, Jane “lived to see the whole Māori people under Christian instruction, and thousands baptized” (18). The History also focuses upon missionary support of Māori interests. Stock claims that the signing of the Treaty of Waitangi in 1840 was “welcomed by the missionaries, for the sake of the Māoris themselves” as annexing the country was “the only way to preserve law and order in New Zealand” (28). Bathurst’s author goes one step further, claiming that “the chiefs consented to the Treaty of Waitangi, on the explanation of the missionaries, and solely in consequence of their confidence that they were their friends, and intended their good” (108-9). That Bathurstrelates exact dates and anecdotes corroborated by The History, suggests a close connection between the author and the Society. As Bathursthas received no literary criticism and is not referred to in The History, it could not have been an influence upon Stock. Therefore, their similarity most likely results from a common source. The most probable explanations are that Bathurst’s author had access to the Society’s records, was a member herself, or was closely acquainted with someone who was involved with the cause.
By recounting the successes of the CMS, Bathurst’s author certainly intended to promote the missionary cause and encourage female participation. However, this tactic also served a second purpose: as a defense of their work against Victorian society’s divided opinion. The accusations against the CMS’ mission that Bathurst’s author introduces, shine a light upon what were presumably matters of keen public debate surrounding missionary work and the colonisation of New Zealand. The author defends the CMS and its values against three primary accusations: that by striving to convert the heathen they are neglecting the religious needs of their countrymen, that a religious society should not get involved in politics by defending Māori land claims and that missionaries are hypocrites for buying land for themselves.
The CMS’ central interest is outlined by the Society at its formation in 1799: “that it is a duty highly incumbent upon every Christian to propagate the knowledge of the Gospel among the heathen” (Stock Foreword). However, this vocation was clearly controversial in 1847, as when Emily asks a “man of considerable learning”, Dr. James, and the “benevolent clergyman”, Mr Wilson, to explain the origin and objects of the CMS, she finds them opposed to it (68-9). They object to the CMS on the grounds that it serves the heathen ahead of their English countrymen and colonies which “require all the assistance we can give them, and more too” (71). To Emily’s bemusement, the men advise that the CMS “join the good old [Gospel Propagation] Society, and supply our own people first” (71). As the men change topic and begin to discuss two hospitals they support who care for patients of different diseases, Emily wonders why they do not apply the same logic to the two societies so that “the poor heathen” is not left “in degradation and misery, [with] thousands dying daily without the knowledge of that Saviour who alone can make a death-bed happy” (73).
It is through the Archdeacon Somerton, Emily’s godfather, that the author presents her strongest defence against such criticisms. The Archdeacon points out that “our Lord did not tell the Apostles to wait till all were converted at home before they went to surrounding and distant nations” (83). He claims that “the more we do for others the more blessing we may expect for ourselves” and, most pointedly, that “those individuals who are most liberal in donations to foreign objects, are generally the most liberal supporters of all works of benevolence and charity at home” (84). It is his belief that “the good people who make this objection are usually anxious to save their own pockets” (84). The defence the author feels the need to make against criticisms of the CMS posed by respected men of the establishment, suggests that her support for foreign missionary work was not a universally accepted attitude.
Bathurstdiverges even further from a socially sanctioned, female preoccupation with correct moral and religious behaviour when the author defends the CMS from accusations of political interference. Lady Mary, joining Emily and the Archdeacon’s conversation, enters a new point of criticism when demanding “what business had [the CMS] to interfere with the New Zealand Company”, claiming that “religious societies should keep to religion, and not meddle with what does not concern them” (93). Her concerns spring from the CMS’s purported interest in returning land to the Māori. As a mouthpiece for the colonial mindset, she argues that “[Māori] land is doing no good in its present uncultivated state, whereas it would be most productive and useful when managed by British industry, and improved by British capital” (95). However, the author defends the CMS’s actions through the Archdeacon, who compares Lady Mary’s desire to retain her estate, which could be more productively used by the industrial town nearby, to the Māori desire to retain their lands. Furthermore, he even quotes the second article of the Treaty of Waitangi in defence of the Māori, arguing that “the Queen guaranteed to the chiefs and tribes of New Zealand, the full, exclusive, and undisturbed possession of their lands, estates, forests, fisheries, and other properties which they may collectively or individually possess” (105). Given the author’s claim that “the chiefs consented to the Treaty of Waitangi on the explanation of the missionaries”, the Archdeacon then concludes that “the honour of the missionaries [is thus] concerned in preventing the smallest infraction of the treaty”, and by extension, in protecting Māori land (109).
Although at first Lady Mary is “compelled to give a verdict in [the Archdeacon’s] favour”, in Chapter VII she returns to accuse the CMS of being “mere mercenary land-holders” on the grounds that “one missionary lay claim to 40,000, and another to 50,000 acres of New Zealand land” (109, 112). However, the author refutes claims of unscrupulous land grabbing, stating that in the first case “the natives almost insisted that it should be purchased by the missionary, and, in consequence, three once hostile tribes are now living in peace upon it” (112, 114). In the second case, the missionary “purchased the tract in question in order to enable an expelled tribe to return to what had been their homes, and nearly one hundred immediately took up their abode there” (115). In the case of smaller purchases, “the sole object of missionaries in purchasing land at all, was to make provision for their large families at a time when no other means of support were open to them but those of agriculture” (116). However, Te Ara mentions no instances of missionaries returning land on such a scale, and instead, notes that “missionaries were [...] among the earliest purchasers of land [and] early mission stations became centres of permanent European occupation and farming” [italics my own] (McLintock).
Nevertheless, contemporary accounts of colonial anger towards “missionary influence”, and even specifically towards the CMS, suggest that missionaries did support Māori land claims ahead of colonial interests. An unnamed society wrote to the Nelson Examiner and New Zealand Chronicle in 1845 that “this powerful body [the CMS] appears determined not to cease from persecution till it has accomplished [the colonists’] ruin” (“The New Zealand Colonists”). Their particular concern was that “the Church Society has encouraged [land-sharking] in their [missionaries]”. Thomas Moser, in his record of New Zealand life in 1863 titled “Mahoe Leaves”, also notes that of all the countrymen he met on his travels “every one anathematizes the missionaries” (3). They are accused of “fill[ing] the heads of the natives full of mischief”, of “complicat[ing] every Land Purchase from these natives” and of “render[ing] negotiations with these savages all but impossible” (3, 1). When questioned by Moser, a missionary does admit occasional discrepancy between missionary ideals and practice, recalling that “man is but mortal,—an erring being, and it by no means follows that missionaries are exempt from the failings of mankind” (13). However, he ultimately defends their mission and support for the Māori, who the British had, “in many cases, [...] disgracefully cheated” (12).
Bathurst’s primary motivation for its discussion of New Zealand is to praise the work of the CMS. However, the author’s description of the Māori temperament, customs and piety, as well as European vice, serve a secondary purpose by implicitly justifying a missionary presence in New Zealand. This purpose, and the anthropological nature of her descriptions, echo the nineteenth-century religious travel writing genre.
Anna Johnston notes that accounts by ships’ captains that mapped the Pacific during the latter half of the Eighteenth Century “stimulated European interest and ensured that Australasia loomed large in the public imaginary” (203). These accounts had a particularly passionate affect upon evangelists who “read of sexual and social freedom [...] with a sense of outrage [and] determined to introduce the Christian message to the 'benighted heathen'” (204). Evangelical interests entered the Pacific as early as 1797 and as “missionaries were prolific writers, [...] their texts about the region soon flooded the British marketplace in an effort to gain public support and funding for their ongoing evangelical enterprises” (204). These texts, operating like Bathurstas evangelical propaganda, were also strongly associated with the travel writing genre as they were “intensely descriptive of landscape and local cultures” (204). The description in Bathurstof “the mingled beauty and grandeur” of New Zealand aligns it with even the more secular examples of the travel writing genre (16-17). The author’s illustration of the “precipitous ravines, [...] interrupted in their career by magnificent cataracts, that give additional effect to the other features of sublimity and romantic beauty by which the country is distinguished”, give the novel an exotic, romanticised edge (17-18). This exoticism is amplified by the author’s record of Māori customs, such as their “superstitious fears during the hours of darkness” or their “universal” belief in witchcraft which leads them to ascribe a chief’s illness to “the evil influence of some enemy, whom the conjuror or witch usually decides to be a member of some tribe against whom his employers wish to make war” (26). The author’s lengthy and detailed description of Māori superstition, warfare, slavery and cannibalism reflects the “European reli[ance] on (often stereotyped) images of threat or allure” to depict the foreign worlds they encountered (Boehmer 22). However, in religious travel writing, and in Bathurst, these stereotyped images not only provided exotic thrill, but were also used to highlight the need for missionary interference.
In the nineteenth century “religious literature formed the largest single category of books published in Britain” (Johnston 208). This “ensured that religious travel writing was a major mode through which nineteenth-century Britons learnt about the outside world, and particularly the new antipodean colonies” (208). Evangelical desire to “recast Australasia as a moral landscape, one about which missionaries and religious Britons had authoritative and authentic knowledge” thus shaped the construction of Australasia in the British imagination around “white, Christian superiority” (202). Much of the description of the Māori found in Bathurstreflects “the need for missionaries to represent the regions targeted for evangelical work as sites of dire immorality [so as] to justify their uninvited ventures into Pacific cultures” (209). The author claims that the Māori “undertake exterminating wars on the most frivolous pretences” and that “there can be little doubt that human flesh was a repast in which they delighted” (33). This description is not included merely to thrill the reader, but, in keeping with all other aspects of the novel, to serve a larger, religious purpose.
However, Bathurst’s depiction of the Māori is not simplistic. Although they are clearly meant to appear to need Christian guidance, the author’s illustration of Māori customs does attempt to remain objectively informative. She often praises their skillful work or intelligence and records that Māori competency, such as “the acuteness and military skill displayed by some of the chiefs, seems to have surprised the English” (166). In the majority of cases the author even favours their moral character above that of European colonists and sailors. Her criticism of fellow Europeans once more echoes the findings of first-hand missionary accounts whose “identification of white depravity in the antipodes threatened to undermine the assumptions of European superiority that substantially underpinned British imperial projects” (Johnston 209). Missionary antipathy to other European involvement certainly sprang, to some extent, from a fear that “such white men threatened to subvert missionary reforms” (211). However, in many examples of religious travel documents, and certainly in Bathurst, there appears to be a genuine empathy for indigenous peoples caught in “a vicious cycle of colonial violence” brought on by “European misconduct and fear, accompanied by the sense that their actions would have no repercussions” (214). Although it was a Māori “falsehood [which occasioned] a fearful murder of numbers of innocent persons after the massacre of the Boyd”, Bathurst’s author heavily criticises the “indiscriminate slaughter” which left a tribe “nearly exterminated” by violent whalers taking revenge (29). She argues that “even had the men of the tribe been the guilty parties, the women and children could have had no share in the crime; and to punish them for the faults of their relatives could have been neither Christian nor just” (29). Although the author’s defense of the Māori at the expense of fellow Europeans does appear altruistic, even this is used to promote the need for missionary intervention.
In Bathurst, as in much religious travel literature, “geographical isolation [...] excuse[s] Pacific ignorance” and thus prompts the need for Christian guidance (Johnston p.211). Even when discussing the notorious massacre of the Boyd, the author writes that “Europeans should be careful how they excite the passions of the savage, who, being totally unacquainted with the Christian duty of forgiveness of injuries [...] cannot be expected to take care that his vengeance shall bear any just proportion to the amount of injury received” (41). The danger of the “savage” culture is certainly promoted, but it is presented as treatable, provided the British public support missionary societies - such as the CMS - to ‘civilise’ the heathen. Mr Munro’s review of New Zealand in 1833 confirms that missionaries can succeed. He reports, amongst many examples, that at a christian service held at a church built by a Māori chief “the Liturgy of our Church had been translated [into the Māori language] and the whole congregation joined with one voice in the responses, in a way which English worshippers would do well to imitate” (54). In contrast, nearby crews of European whalers “were rioting in a disgraceful state of intoxication, whilst those whom they probably despised as barbarians, were honouring the command of Him whose servants they professed to be” (55). It is highly unlikely that Bathurst’s author ever visited New Zealand, as Mr Munro presents his information as second-hand. However, her choice to present well-researched information on the Māori in the style of a travel document is understandable given how persuasive an argument it could make for the missionary, and thus the CMS’s, cause.
Valentine Cunningham notes that “as a body of fiction [...] the Victorian Novel urges upon us all the more the importance of its contingency and of the particularity of its characters” as it is “closer to social actualities” than novels of most periods (5). Given that “‘originals’ are what the novel, especially the Victorian novel, is all about”, Bathurst’s defense and promotion of the CMS gives us a remarkable insight into some of the real religious and political concerns of Victorian society, especially those concerned with the colonisation of New Zealand (5). The author’s amalgamation of Christian conduct manual, evangelical propaganda and religious travel writing is often conflicting, disjointed, abrupt and didactic. Yet, as an example of various Victorian concerns and literary styles, and of an unusually positive attitude towards women and indigenous peoples, it is an enlightening text.
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“Parting Words to a Little Flock by a Clergyman.” G. Gosen Rare Books & Old Paper, https://www.gosenrarebooks.com/book/parting-words-to-a-little-flock-by-clergyman-by-rev-wilkinson-1846/. Date Accessed 26 June 2019.
Sharma, Manimugdha S. Were Army Pay and Perks Better under the British? The Times of India, 6 July 2015, https://timesofindia.indiatimes.com/india/Were-Army-pay-and-perks-better-under-the-British/articleshow/47952190.cms. Date Accessed 20 June 2019.
Spencer, Jillian Gay. "Castles in the Air": a Study of Nineteenth Century Pre-Emigration Information and the Experiences of Women Emigrating to New Zealand. 2000. Victoria University of Wellington, MA Thesis.
Stock, Eugene, and New Zealand Church Missionary Society. The History of the Church Missionary Society in New Zealand. New Zealand Church Missionary Society, 1935. National Digital Heritage Archive.
“The New Zealand Colonists and The Church Missionary Society.” The Nelson Examiner and New Zealand Chronicle, 13 Sept. 1845. Papers Past, https://paperspast.natlib.govt.nz/newspapers/NENZC18450913.2.3.
“The Wife of a Clergyman”. Emily Bathurst; Or, at Home and Abroad. B. Wertheim, Aldine Chambers, Paternoster-row, 1847. Wairēto NZETC
Macintosh, Printer, Great New Street, London.
The individuals to whom this little Book is addressed, form a large and influential class of the community. Its design is twofold,—to meet some of the objections which are constantly urged against undertakings in which every female ought to be interested, and to point out certain defects which are often visible in the social circle. If it should be instrumental in awakening in but one young lady a livelier sense of her duties and responsibilities, the writer will not consider her time and labour uselessly expended.
"Dear Uncle," said Emily Bathurst, as Mr. Monro entered the drawing-room of her mother's house one morning, "you are the very person I was wishing to see." "For my pleasure, or for yours?" asked her uncle. "Both, of course," replied Emily, smiling; "I wish you to enjoy the pleasure which it always gives you to tell me anything I want to know."
But now your education is completed, what information can you require?
That is very unfair, uncle. You know I am not so foolish now as to imagine that leaving the school-room is the close of education; on the contrary, I have heartily agreed with your wise remark, that my education is only beginning.
Emily London. Restrictions or impediments to freedom of action.Bathurst was just eighteen. She was the eldest of several daughters, who resided with a widowed mother some months of every year in townBathurst had provided excellent governesses and masters for her daughters; such, at least, as were highly recommended. She inquired, at regular intervals, whether her children were making satisfactory progress in their various studies, and what books they were reading; and being satisfied herself with Emily's improvement in those accomplishments which came more under her immediate notice, she concluded that her Bathurst's house, where he read, wrote, talked, or was silent, as he pleased, and was at all times a welcome guest. He had indulged a little satire on Miss Johnson's remark, that Miss Bathurst's education was now finished, and that she was fully satisfied
"Now, Emily," asked Mr. Monro, "pray tell me how much you do know: or perhaps you had better begin by enumerating the things you do not know, as, doubtless, this would form the shorter list."
Emily blushed, and honestly asserted that she could not mention the many things of which she was utterly ignorant.
"Emily is too modest to speak for herself," interposed Miss Johnson, "I shall be most happy to give you a list of her acquirements. French she speaks like a native, and has a good grammatical knowledge of both German and Italian, so as to be able to read and write with facility in either language. On both harp and piano she is no ordinary performer. As to history, she has read Hume David Hume, eighteenth-century Scottish Enlightenment philosopher, historian, economist and essayist. Tobias Smollett, eighteenth-century Scottish poet and author. Charles Rollin, eighteenth-century French historian and educator. A Greek mathematician known as the “founder of geometry” circa 300BC.
Really, Emily, your acquirements are quite overpowering.
Uncle, you are only laughing at me. I am truly obliged to Miss Johnson for all the pains she has taken with me, and it is not her fault that I am not much wiser than I really am.
So, I am sure, am I. Pray, Miss Johnson, allow me to express my gratitude to you for the great care you have taken of my niece, mentally and bodily; and my thankfulness that, in spite of her weight of knowledge, she is still blooming and in good health, which, I am sure, is mainly owing to your early hours and regular walks.
Miss Johnson left the room highly gratified with having been allowed to enumerate her pupil's acquirements, whilst Emily felt rather annoyed at the smile which lurked in the corner of Mr. Monro's eye during the enumeration of her attainments, and which had quite escaped the worthy governess's observation.
"Dear Emily, what is all this for?" inquired he, when left alone with his niece.
I do not understand you, uncle.
What is the object and end of all your attainments?
I can hardly say. I learnt because mamma wished it, and also because I like study myself.
Then you have studied to please your mother and yourself. Two excellent reasons, especially the first. But, now, will your acquirements make you useful to others?
I have scarcely thought of that.
I consider your education now only beginning, instead of completed. You
I suppose, to become acquainted with the literature of different countries.
Exactly so. Unless there is this object in view, the mere acquisition of a language is of little use. Those who know languages thoroughly may also be useful in translating books for the benefit of the English reader. Miss Johnson talks of natural philosophy and history, as if your short life could have been long enough to have dived fully into their mysteries. Men of first-rate talents have devoted their whole lives to perhaps a single branch of science, and found themselves beginners at the end of their days. Newton, you know, said, in his latter days, that he felt like a child picking up shells on the sea-shore, with the wide ocean of knowledge open before him.
Indeed, uncle, I do not think myself very wise.
I am glad of it. It will save you many mortifications. What do you know of theology and church history?
Next to nothing.
Yet, what is the chief end of life, do you think?
I suppose to do our duty, is it not?
Rather to prepare for that eternal world where our hearts should be. All knowledge may be profitable or otherwise, according as we make it so. Knowledge pursued for its own sake is vanity. It will never satisfy the mind. If it is used to increase our acquaintance with God, with His works of creation and order, and with His providential dealings towards His creatures, it is profitable. Studied with these views, and also to bring them to bear upon the improvement and comfort of man, the various branches of philosophy, science, and history, become really valuable. His ways are perhaps plainer seen in the study of church history much, but how little, you know, and that unless you have an end in view, study of any kind is very useless.
I am more obliged to you than I can say, dear uncle. I shall hope to have many conversations with you, and to put myself now under your training.
May you have a better teacher than a poor old man like me, my dear child: one who can never lead you wrong, but who will guide you in the pursuit of all truth.
Emily was a sensible and by no means conceited girl. She believed she might find her uncle's opinions correct, and her experience verified them speedily. The friends whose acquaintance her mother chiefly cultivated, were well-informed reading persons; and her daughter was rarely thrown into the society of those triflers of that most important Use differential air pressure to propel a railway vehicle. Several forms were proposed in the early nineteenth century but they were impractical and discontinued. The New Zealand Wars between the Colonial government and allied Māori versus the Māori and Māori-allied settlers began in 1845 and lasted until 1872. Otherwise known as the Antarctic or Austral Ocean
.Bathurst's good-nature speedily relieved her of a burden which she seemed to feel so heavy. Emily felt at first glad to be left more at leisure to follow her favourite pursuits, but her uncle's hints and observations said little, she thought much. He encouraged her to ask him questions on any subject on which she needed information, and she gladly availed herself of his aid in acquiring knowledge, but he knew little of what passed in her mind. She began, however, to feel that she had been living somewhat in vain. She had enjoyed her studies, and rested satisfied in them; and now she discovered that she had pursued them principally for her own pleasure, forgetting whose soldier and servant she was pledged to be. But as I do not intend to write an account of her mind, I will leave her thoughts and return to the conversation with which this chapter commenced, and from which I digressed in order to introduce Emily and her uncle more particularly to my readers. Emily and her mother had been dining, on the preceding evening, at the house of a friend, where they had heard some gentlemen discussing the state of New Zealand, and speaking of the war which
When she had explained her wishes to him, he expressed his usual readiness to oblige her, and said, "I do not wonder at your ignorance, for till within the last few years New Zealand was exactly as your geography book describes it; but the progress of civilization there has been most surprising. I think the best thing I can do will be to bring you a little account which I drew up for my own amusement, of the comparative
Thank you, uncle, that will be very delightful; and perhaps you can also recommend me some books which will give me some travellers' wonders respecting the country.
There are several books now published on the subject, which I will procure. My own little account you shall have tomorrow.
Mr. Monro did not fail to fulfil his promise of bringing his manuscript to Emily, and as he had some time to spare, he also read it to her, and began as follows:—
"The Islands of New Zealand are nearly 900 miles in length, and contain about 62,000,000 of acres. They extend in two long but rather narrow principal islands, with a few smaller ones adjacent. They lie about ten days' sail from Port Jackson, in New South Wales The Colony of New South Wales was founded as a penal colony in 1788 and originally covered half of the Australian mainland. During the nineteenth century it was separated into smaller British colonies. Abel Tasman, the Dutch navigator and first European to reach New Zealand. New Zealand is named after Zealand, the largest island in Denmark. Captain James Cook, the famous British explorer who achieved the first recorded circumnavigation of New Zealand
.
"Few countries can boast more natural beauties than the Islands of New Zealand,— 'Taken altogether they present a great variety of landscape, although, even where the scenery is most subdued, it partakes of a bold and irregular character, derived not more from the aspect of undisturbed nature, than from the confusion of hill and valley which marks the face of the soil; and the precipitous eminences, with their sides covered by forests, and their summits barren of all vegetation, or terminating, perhaps, in a naked rock, that often rises close beside the most sheltered spots of fertility and verdure. All who have visited New Zealand agree in extolling the mingled beauty and grandeur which are profusely spread A downward slope. New Zealanders, in the Library of Entertaining Knowledge. Tuatara, New Zealand’s largest reptile. They grow up to half a metre in length and can weigh up to 1.5kg when fully grown.
"One of the most peculiar features in the character of the country, is the fern root Aruhe, not very nutritious but available throughout the year.
"Later discoveries have ascertained this country to be rich in mineral treasures, and silver, lead, limestone, copper, sulphur, manganese, iron, alum, and coal, are found beneath its soil, which is in many parts unusually rich, and if cleared from the fern-root, which overspreads the greater part of the country, particularly suitable for the cultivation of various European grains.
"The climate of New Zealand is decidedly temperate and salubrious Health-giving; healthy.
It must be a most delightful country.
"Compared with other uncivilized countries, the inhabitants were numerous. They were also warlike, and frequently shewed very hostile feelings towards those ships which touched at their ports for the purpose of procuring wood and water. Unwarrantable cruelties were constantly exercised by the crews of these vessels, on those whom they considered wild savages, and they, on their part, were not backward in retaliating the injuries which they received from one crew of strangers, on the next which happened to fall into their hands."
How long ago has much been known of this people?
Since their first discovery in 1642, land canoes, meaning carriages,
If they had seen no animal larger than a pig, their incredulity was not surprising.
"A few hours after the birth of a New Zealand infant, the mother pursues her usual labours, and the child, wrapped in a rough kind of garment, is left to sleep. Infanticide is not practised in New Zealand to the same extent as in many of the South Sea Islands, but it is by no means unknown. Occasionally one wife will kill her child to show her jealousy of another, and sometimes from other causes. Holes are bored in the ears of children at a very early age, and kept open by the insertion of pieces of stick, in order that they may be able to wear ornaments as they advance in years. At five or eight days old, a sort of ceremony of baptism is performed by a priest. The child is dipped in, or sprinkled with water; a name given it;
"The tapu is a most singular custom among these people, and one to which they cling with surprising tenacity. It is a species of setting apart or consecration. When individuals are tapued, they are not allowed to touch food with their hands, or to feed themselves except by picking their food from the ground with the lips and teeth. Chiefs are constantly tapued; and old women have many offices to perform in connexion with the tapu. At the seasons for planting and fishing, those concerned in the work are tapued for several days. The tapu is also placed on the land, which no one but a tapued person may then
"Dreams and omens are much regarded by these people. They are subject to superstitious fears during the hours of darkness, and will rarely travel alone at night. A belief in witchcraft is universal. If a chief is taken ill, his illness is ascribed to the evil influence of some enemy, whom the conjuror or witch usually decides to be a member of some tribe against whom his employers wish to make war. On the most frivolous pretences the most sanguinary wars are frequently commenced, and as one injury after another invites retaliation, family hatred is carried
"Many wives are allowed to those who can support them. Of these, one is considered the principal, but the children share alike the affection of the father. When a man sets his fancy on a female, he carries her off by force, without any reference to her own wishes. Should the friends object, some scuffling ensues; but if the wooer succeeds in carrying off his prize, they are henceforth considered man and wife, without any religious ceremony; and any act of unfaithfulness is most severely punished. It is not considered contrary to etiquette in New Zealand for females who wish to be married to make the first advances; and previous to marriage the character of the New Zealand female is exceedingly low and degraded.
"The feelings of these people are strong, and readily excited. Though easily roused to violent fits of anger, they may also be easily appeased. At the departure or return of friends they consider it necessary to
"The rights of possession are held very sacred among The New Zealanders. The exact boundaries of the property of each tribe are known, and war is the sure result of any trespass on the property of another. In war, the land of the vanquished with all that it contains becomes the property of the conqueror. Theft is punished when slaves steal from their masters, but there seems little sense of shame when any New Zealander is discovered stealing from Europeans, except among a few of the chiefs. Lying is a common vice amongst them, and few would hesitate to tell any untruth in order to disparage a hostile tribe in the mind
"The New Zealand canoes are formed with immense labour, and are wonderful specimens of untaught skill. They are elaborately carved without the aid of iron instruments, painted red and black, and ornamented with the feathers of the gannet. While the canoes are the work of the men, the women show much skill in weaving the mats which are used as clothing. Many of these are beautifully embroidered, and occupy several months in making.
"The huts of The New Zealanders are sometimes sixteen feet long, by ten broad, but never more than four or five feet in height. They never eat in their houses, and in warm weather often sleep
"Slaves are occasionally treated with consideration and kindness, but are liable to any punishment, even instant death, which the caprice of their masters may dictate. Mr. Noel, in his work entitled "Christian Missions," mentions several anecdotes of cruelties inflicted on the slaves by their savage masters. An European trader was lodging in the house of a chief for a night, when a slave girl (about fifteen years of age) entered the hut. She had absented herself A central region of the North Island of New Zealand. A region on the West Coast of the North Island of New Zealand, home to Mount Taranaki.
O, uncle, pray tell me no more of such fearful tales. The New Zealanders' hearts must be stony indeed.
Still, when we consider the condition of slaves in some of the enlightened and Christian states of America, where bodily punishments and tortures are permitted on the smallest provocation; where, as in
It certainly excites my indignation more than I can describe whenever I think of slavery being permitted by a people who boast as the Americans do of the equality of men, and the delights of their national freedom.
It is a strange inconsistency; and one which, I trust, will not be permitted to continue much longer to stamp such indelible
Do you consider that the negro is inferior in intellect to the European?
Some, from slavery and oppression, may have had their faculties blunted, but there are numerous instances of negroes attaining the highest degree of mental cultivation. I met two young negroes lately, who were spending some time in an educational establishment near London, and the principal informed me that he wished all his pupils were equal to them in conduct, character, and talent.
But we are straying from our subject. I cannot leave New Zealand now, even for the negro. You mentioned the massacre of the Boyd; what was that?
A vessel of that name,
Horrible! Does there appear to have been any provocation given on the part of the crew?
A chief named George had engaged to work his way on board the Boyd, from Port Jackson to New Zealand. Being ill, and unfit for work, the Captain threatened, insulted, and abused him. George remonstrated, telling him the rank he bore in his own country, and assuring him that illness alone prevented his working. The enraged Captain paid no regard to his remonstrances, but calling him a Whangaroa Harbour on the East Coast of Northland, the northernmost region of New Zealand
.cookee-cookee, or common man, had him tied up, and severely flogged. During the remainder of the voyage, the ship's company ill-treated him in every possible way. Brooding over his wrongs, and longing for revenge, he neared his native land. Urged, probably, by his representations, the Captain put into the harbour of
This is a dreadful tale; but certainly George had received great provocation.
Europeans should be careful how they excite the passions of the savage, who, being totally unacquainted with the Christian duty of forgiveness of injuries, and making a merit of revenge, cannot be expected to take care that his vengeance shall bear any just proportion to the amount of injury received.
What became of the women and children who were not murdered?
They were recovered by the exertions of an English supercargo, Mr. Berry, who carried them away from a shore which had proved so fatal to their companions. The last who was restored was a little girl only two or three years old, who Food or provisions.
What a cruel question to ask the poor child. Were there many cases of injustice inflicted by Europeans on The New Zealanders?
Many will never be known till that day when all acts of injustice and all deeds of blood will be discovered Judgement Day
. The Eye of Providence; the eye of God. To speak or write about (something) with great hostility. An act of attacking or plundering.tihi (steal) all my potatoes; you hang up Captain." The company were amused at this strong and pointed reasoning of Tippahee, and the captain seemed quite abashed at the sudden exposure of his conduct; for he had actually acted in the manner represented by the chief. The writer from whose work this account is taken, adds, "I regret to say, that unwarrantable depredations
The captain must have been startled at so pointed a rebuke.
The history of another chief, Duaterra, shews in a painful light the conduct of certain captains. Having an ardent desire An ancient town in northwest Kent, England situated on the south bank of the Thames Estuary. Situated on the East Coast of Northland.
Really, I am thankful not to know his name; such a man is a disgrace to human nature. What was the end of Duaterra?
He died just when he was beginning to use all his influence to improve and civilize his countrymen.
You have told me nothing of the religion of The New Zealanders.
The remainder of my paper is occupied with that subject, which I will now read. "They appear to have neither regular worship, temples, nor images. It is true that carved images are found among them, but they part with them readily, and seem to pay them no respect There is no regular priesthood, but one of a family, generally the youngest, is used as a conjuror, to drive away illness, and discover what enemy has bewitched the sufferer, or to Ancestor with continuing influence, god, demon, supernatural being. Make false and defamatory statements about.
How could Europeans go amongst such a people?
You have' now, my love, seen the dark side of the picture. I hope to present you a fairer view when I describe the state of a part of New Zealand in the year 1883.
Affected with a wasting disease, especially pulmonary tuberculosis.Emily impatiently expected her uncle's next visit, and it was with no slight feeling of disappointment that she heard him announce to her mother that business called him into the country, and that he should probably be absent ten days or a fortnight. "However," added he, turning to Emily, "I would not go till I had fulfilled my promise to you. I hope to spend the morning with you, and to start by the express train at three o'clock." "And then uncle," said Emily, "you will not arrive till late; you will be exposed to the night air, and catch a cold which may fall upon your lungs, and all for the sake of obliging me!" "Do not forebode misfortunes, Emily," replied Mr. Munro, "I do not feel at all consumptive
I do not like parting with you at all.
I am in good hands, my dear child. There is One to whose care and guidance you may cheerfully commit me. But now for our work. Sit down quietly, and make the most of the morning. "No, Emily," added he, seeing her take up her worsted a high-quality type of wool yarn, the fabric made from this yarn or a yarn weight category.
"Do not be afraid, uncle," replied Emily, "my work is very straightforward, I need not look at the pattern, and my worsteds are so arranged, that I cannot fail to find the colour I want."
The preceding account was principally extracted from the journal of a Mr. Nicholas, who accompanied Mr. Marsden in his first visit to New Zealand, in order to arrange plans for ameliorating the condition of the people. Mr. Marsden's own duties as Chaplain, kept him in New South Wales, nevertheless he was able to pay several visits to the neighbouring
"On approaching Paihia A town in the Bay of Islands located near Russell (Kororareka). Today known as Russell, the first permanent European settlement and seaport in New Zealand, situated in the Bay of Islands.
"All at Kororarika did not wish to hear what the English clergyman had to say. One old chief, named Taxia, who was said to have a A teacher of the principles of Christian religion.
"Major Jacob was much interested in watching the daily proceedings at Paihia. At five in the morning the prayers of our A secret or disguised way of writing; a code.friends thus learn together, but instances have been known of the sons of contending chiefs coming to the same school to learn, even while their respective tribes were engaged in hostilities. Let it be borne in mind, in considering this picture, that a few years before, The New Zealanders had no written language, nor any conception of such a mode of communicating ideas. At eight o'clock the male school closed, and the female commenced. These scholars, some of whom were mothers with children at their backs, were instructed in reading, writing, and needlework. Several daughters of chiefs have considered it no degradation to become servants in the settlement of Paihia; and they have attained considerable proficiency in the above-mentioned
"The houses of the missionaries were built by themselves, assisted in the carpenter's work by some natives, who learn readily the use of carpenter's tools. And seeing the English employed in manual labour, the natives cease to consider such employments degrading.
"Major Jacob next visited Waimate A town in Canterbury on the Eastern Coast of the South Island. An instrument that is dragged over ploughed land to break up clods, remove weeds and cover seed.
"The workmanship of the buildings was superior to that displayed in the buildings of Van Diemen's Land The original name for Tasmania.
"The day at" Waimate was spent much in the same manner as at Paihia. 120 males and females were educated in the schools, and their progress was in every respect encouraging. The New Zealand language is simple, and enabled those who fixed it to dispense with several letters used in English, thereby reducing them to fourteen, including the dipthong, N G. The Liturgy, Gospels, and other portions of Scripture had been translated; the demand for books was increasing. The people gladly paid for them in potatoes, or even in labour, not considering a month or six weeks of labour too much, if they received a book at the end of the time as payment. The New Zealanders learn with facility, and some in three months could read with tolerable fluency. Many would spend this time in the schools, and then return to their own homes, carrying with them the Liturgy, and portions of Scripture, and Something that is needed or wanted.
"Not only was there daily service at the principal stations, but also at a village about two miles from Waimate, Major Jacob observed
"Broughton Ripi, a baptized chief, occupied himself in making a road on purpose to facilitate the missionaries' visits to his district. This man exerted himself with great boldness in speaking to his fellow-countrymen on the subject of Christianity. They had expected that his potato crop would fail, because he planted them without tapuing, but the following season proved the most productive they had had for some time. Ripi formerly had three wives; but on his conversion he married one, and sent away the other two. One of these was afterwards married to a respectable native in Mr. Davis's service, according to the rites of the English Church, and with all the The public announcement in a Christian parish church or in the town council of an impending marriage. The tradition is associated with the Catholic Church and the Church of England.
"Considering that a few years previously the natives subsisted principally on fern root and potatoes, that mats were their only clothing, and that they were so ignorant as to sow both gunpowder and biscuit by way of increasing their stock, and considered a man and horse one animal when first they saw a man on horseback, the change produced in the different places before mentioned, does indeed appear surprising. Of course many tribes were still barbarous; dreadful wars, with its attendant cruelties, were still carried
Indeed, uncle, I quite agree with your last remark. I thank you much for this detail; but I am still anxious to trace the steps by which this change was effected. It is plain that association with English seamen neither tended to civilize nor improve The New Zealanders. A very different spirit must have been at work.
Certainly our vices were all the people gained from our seamen. Occasionally they received firearms, ammunition, blankets, iron implements, and spirits, in exchange for potatoes and flax; but these presents rather injured than benefitted them. It has also been proved that a temporary introduction into civilized society, is not of itself by any means sufficient to soften the native barbarity of the savage. Hongi's case is an illustration of this observation. He was an uncle of The natural harbour of Sydney, New South Wales, Australia.
Did the English Government or Church send those good men to civilize The New Zealanders?
The primary agent was Mr. Marsden, whom I have before mentioned as the staunch and indefatigable friend of New Zealand. He laid their case before the Committee of the Church Missionary Society A British mission society founded in 1799 to promote the conversion of the heathen. The CMS founded a mission station in New Zealand in 1814.
Uncle, you are trying to make me feel my ignorance. I never heard of the Church Missionary Society, and do not know what or where it is.
Well, dear Emily, I am sorry I have no more time to give you now. I can only tell you that it is an English and a Church Society, established with a special view to the conversion of the heathen. Its affairs are managed by a Committee, which must consist of Churchmen, two Clerical, and a Church of England Lay-Secretary. Its origin and proceedings I must leave you to find out. I shall have to tell you of many more improvements among The New Zealanders, as what I have described was related by a gentleman who visited the country in the year 1833, but I must delay any further details till my return from Warwickshire A county in the West Midlands region of England.
Emily determined during her uncle's absence to ascertain what that Society was, whose exertions had effected so much good in the country which interested her so deeply; but she felt rather diffident in making inquiries of those whom she believed would be able to inform her on the point she had so much at heart. A favourable opportunity seemed to occur when she was walking with her mother in the park a few mornings after her uncle's departure. They were met by Dr. James, and Mr. and Mrs. Wilson, of whom they saw much in the country, and who were always welcome visitors. Mr. Wilson was the kind-hearted, well-informed, benevolent clergyman of the parish of——, who, with his wife, took great interest in the schools of the place; visited his people when they were ill, and supplied the poor liberally with coals, blankets, &c, at Christmas. Dr. James was Bathurst was much pleased to see Mrs. Wilson, and extended her walk in order to accompany her in the direction in which she was going; and Emily was left to the care of the two clergymen. She took this opportunity for seeking to obtain the information she desired, and when a pause occurred in the conversation, she ventured to ask Mr. Wilson to tell her the origin and object of the Church Missionary Society.
The Church Missionary Society! Really, Miss Refers to a member of a religious body who has separated from the established church.Bathurst, I am sorry to say I am unable to answer your inquiry. I was not aware of the existence of a Church Missionary Society. I know there are such things among DissentersChurch Missionary Society?
No, indeed. My uncle has told me several things respecting its labours which have interested me exceedingly.
Dr. James, can you help Miss Bathurst?
No, Mr. Wilson, it is not in my power. I like the two old Church Societies, "the Society for Promoting Christian Knowledge," and that for "the Propagation of the Gospel in Foreign Parts." These are quite enough for me; good old Church Societies, Miss Bathurst, worth a hundred new inventions of these modern days. No good can ever arise from mixing up Church and Dissent, Mr. Wilson.
"But," Emily ventured to remark, "my uncle said that the Committee and Officers of this Society were all members of the Church of England."
I should like to save them their trouble.
In what way, may I ask?
If they want to do good, let them join the two old Societies.
"But," Emily modestly observed, "are the objects of the Societies the same? Does not the Gospel Propagation Society confine itself to our colonies?"
That may be. But our colonies require all the assistance we can give them, and more too. There are thousands of our own countryme who need churches and ministers and have not got them.
But the Church Missionary Society provides ministers and churches for the heathen.
Very likely, Miss An historic area of London.Bathurst. But let them join the good old Society, and supply our own people first; and when they have done this, they could extend their operations to the inhabitants of countries who cannot need help as much as our own fellow-countrymen do. By the by, Mr. Wilson, have you subscribed to the new Consumption Hospital in Brompton
I have not subscribed to that. I subscribe to St. George's, St. Bartholomew's, the Hospital for Diseases of the Eye, the Lying-in The term given to European forms of postpartum confinement
.
Ah, but the Consumption Hospital is for quite a different class of persons. They have not the means at the other hospitals for taking in consumptive cases; indeed, they will not receive such when they are confirmed cases; and we all know that consumptive cases are too often fatal, and show marks of being so at a very early stage. The Consumption Hospital is built for these, and it provides alleviations and comforts for many a deathbed; and, better still, is often the means of prolonging life.
Mr. Wilson professed his intention of subscribing to so excellent an Institution. Emily ventured no further observations, but as she quietly walked along by the side of
On the day which followed Emily's unsuccessful attempt to obtain the information she desired from Mr. Wilson and Dr. James, Archdeacon Somerton, with several members of his family and other friends, dined at Mrs. Bathurst's. The Archdeacon was godfather to Emily, and she regarded him with affectionate respect. He was exceedingly fond of music, and in the course of the evening Emily exerted herself at the harp and piano much to his satisfaction. As he stood by her side expressing the pleasure her performance had given him, she told him she had a great favour to ask him, and on his expressing his readiness to grant anything she might require, as far as he was able, she withdrew him to an ottoman rather apart from the other guests, who were engaged in their own conversation, and when she "had him," as she said, "all to herself," she added,
"Now, my kind friend, do give me the information I have sought from others in vain. Tell me the origin and objects of the Church Missionary Society."
I wish, my dear child, that all favours were as easily granted; but to reply first by another question, What has brought this subject to your mind?
A most interesting account which my uncle gave me of the wonderful change wrought amongst The New Zealanders, and knowing that somehow or other this change was effected by means of the Church Missionary Society.
In order to answer your question fully, I must carry you back some time before the commencement of the Society, to show you the need of its formation. The Society for the Propagation of the Gospel had been instituted by the heads of our Church as early as the year 1701. Though by its charter it has respect in the first instance to our colonies, yet by its title, public profession, and by the voice of its annual preachers, it
Then it does not at present preach to the heathen as heathen, but as our fellow-subjects?
Exactly so. In 1709 the Society for Promoting Christian Knowledge began to assist the Danish missionaries in Tranquebar Now Tharangambadi, was the first Danish trading post in India, sold to the British East India Company in 1845. Now Chennai, is the capital of the Indian state of Tamil Nadu, located on the Coromandel Coast off the Bay of Bengal
.
Schwartz and Gerické were not English clergy, were they?
No; they were both Danes, and received their orders in the Lutheran Church. The celebrated Robert Boyle An Anglo-Irish natural philosopher, chemist, physicist and inventor. One of the founders of modern chemistry.
Still, then, the Church of England made no effort for the conversion of the heathen?
No; although many of its members greatly desired that such exertions should be made. Several bodies of Dissenters had begun to make efforts in this direction; but the Church had not arisen to a sense of her duty in this respect. I must tell you that in 1783, a small Society was formed by a few of the London clergy, for religious intercourse and improvement, called the Eclectic Society. Its members met once a fortnight in the vestry of St. John's Episcopal Chapel, Bedford-row; and in these meetings the practicability and best method of sending out missionaries to the heathen were frequently discussed, and as early as 1796, made a matter of continued and earnest prayer. At this time, Messrs. Scott, Cecil, Venn, Goode, Pratt, and many others of
This, then, was the beginning of the Church Missionary Society. I really am exceedingly obliged to you. But did they go to New Zealand first?
Their first efforts were directed to Western Africa. But some time elapsed before a missionary offered himself for the work. No Englishman came forward, and the Society were obliged to send to the Missionary Institution at Berlin, to see if some foreigner could be found to undertake what our own countrymen did not seem The Kingdom of Württemberg was a German state from 1805 to 1918. Prussians belonged to the prominent German state of Prussia that existed between 1525 and 1947. A country on the southwest coast of West Africa. The Susu people (also called Soso or Soussou) live primarily in Guinea and Northwestern Sierra Leone.
If England did not supply men, I hope, at least, she sent plenty of money.
The first year the receipts of the Society were little more than 900l.; and it was not till its fourteenth year that its income was increased to between 10,000l. and 11,000l. Now its income exceeds 100,000l.
But what is 100,000l. for England to give?
The same sum was expended on Crockford's gambling-house ‘Crockford’s’ was a popular name for William Crockford’s St James Club, a London gentlemen’s club established in 1823 and closed in 1845.
And the railroads. What sums are being expended on railroads!
But then the speculators in railroads expect to have good interest for their money.
Yet the duty paid on mere articles of
True; the duty on rum in 1834, exceeded the present income of the Church Missionary Society.
Can you tell me why persons object to render assistance to what appears to me so very important an undertaking?
There are many reasons, my dear Emily, more than I could give you in one evening. Some persons are satisfied with their own pursuits, and with the every day concerns of life, and from deeply-rooted habits of self-indulgence, never think of the necessities and distresses of those who are not in their immediate circle. Such people are not hard-hearted. If a tale of distress is brought before them, their feelings are excited, and they willingly send relief to the sufferer; but they forget that it is their duty to seek out opportunities of doing good to others. They act from no steady principle of self-denial. It is not with them, "Such a portion of my income belongs to God,
Emily was silent. Conscience told her that this had been her case, and she resolved to learn her duty better as to alms-giving The practice of giving money or food to the impoverished.
"Then," continued the Archdeacon, "some persons seem to think it wrong to meddle with the religion of others. Believing that all who follow their own religion conscientiously are safe before God, they think it a pity to trouble the heathen to change a religion which suits them very well, though it might not do for us."
But do you think that no heathen can be saved?
My dear child, God forbid that I should decide a point on which His Word does not speak clearly! But when I read that "without holiness no man shall see the Lord," and see that it is written of the heavenly city, the New Jerusalem, "that nothing can in any wise enter into it that
Besides, did not our Lord command his Apostles to "go and preach the Gospel to every creature?"
Certainly; and this command, I conceive, extends to Christians in all ages. But to return to another class of objectors. Some say that we ought to do all that is needed at home before we send out help to the heathen; that men and money are wanted in England, and that we are robbing our own country in helping others.
What should you say to these?
I should point to the command you have just quoted. Our Lord did not tell the Apostles to wait till all were converted at home before they went to surrounding and distant nations. I should also tell them,
You think home duties the first, dear Sir, do you not?
Most decidedly; both in giving alms and in any other branch. Your first duties, Emily, are your fireside duties. If you fail in these you will perform no others acceptably. Your mother's comfort and your sisters' interests should be your primary objects. Then attend to your servants and friends. Look out for the best means of assisting those in distress around you, and supporting schools, and various local charities for the relief of the poor. Your clergyman, Mr. Wilson, will be your best adviser in these matters. But do not neglect your duty as a citizen of the world. Interest yourself in the good which is doing in so many countries of the earth. But in telling you your duties, which by the bye I am bound to do as your godfather, I am straying from the subject now uppermost in your mind.
You know how very much I value your kind little lectures and advice, though you said you should have nothing more to say to me after my confirmation.
"I do not think I must cast you off just yet," replied the Archdeacon, looking affectionately at his godchild, who seemed to hang upon his words. "May God bless you, my dear child, and enable you to keep the promises I made for you, and which you have now made for yourself."
Emily did not reply, but her countenance shewed how earnestly she joined in this hope.
"But," said the Archdeacon, smiling, "you little tempter, you make me think of you instead of my subject. I must go back to my objectors."
Have you not done with them yet? I am sure there ought to be no more.
Yet consider how few assist in missionary work. There must be more real or fancied reasons than those I have
You mean they think it a mixture of Church and Dissent?
Not exactly. This is an objection only urged by those who know nothing whatever about the matter, and has not the slightest foundation. All the Committee, and I believe I may say, almost all its supporters, are members of the Church of England. All our missionaries are ordained by the Bishop of London, or by one of the colonial bishops. The liturgy of our Church is as constantly used, and all its ordinances are as strictly attended to in the missionary stations as in any of the parishes of England, except where the absence of Bishops prevents the possibility of confirmation of baptized converts, and consecration of churches and burial-grounds. Far stricter Church discipline is exercised abroad than the English clergy are able to exercise over their respective flocks. The Archbishops and a
In what way, may I ask?
The Committee is composed of both laymen and clergymen, and the Society is under the direction of this Committee. They decide where the missionary is to be located; though in all the stations which lie within the jurisdiction of a colonial Bishop, no missionary exercises his spiritual functions without a licence from him. They pay his salary, and to them he sends a report of his proceedings. They, of course, also decide whether a man is fit or otherwise to carry forward the objects of the Society. Some persons think that these powers should not be given to any body composed partly of
But Bishops do not do everything in England. Does not the Queen, or rather her premier, who is a layman, appoint Bishops, and are not most livings bestowed by laymen on such clergymen as they choose to appoint?
True. And the Church Missionary Committee does little more than this. They do not decide whether a man is fit to be a clergyman or not; they only decide whether he is fit to forward the objects which the voluntary subscribers have appointed them to advance. They then present him to the Bishop for ordination, and if Secular possessions, especially the properties and revenues of a religious body or a member of the clergy.he thinks him fit to be a clergyman he ordains him. The patron of a living in England chooses the man for his living who best suits his views, and so assigns him such a portion of the temporalitiestemporalities as they see fit to their agents. There
I suppose the Committee have certain rules and regulations to follow.
The Society is founded on certain principles which the Committee are pledged to carry out. They have the distribution of funds, not their own, but subscribed by many thousands of persons, to forward certain
At this period of the conversation, Lady Mary S— approached the Archdeacon and Emily, and said good-naturedly, "I am quite curious to know the subject of your lengthened conversation. You are so engrossed with each other, that you have not given any one else five words all the evening. It is quite a monopoly of the Archdeacon on your part, Miss Bathurst."
"We should be most happy if your ladyship or any one else will take part in our conversation," and as the Archdeacon said this, he rose and begged Lady Mary to sit down on the ottoman by Emily.
Well, then, I will; only you must bring that arm chair and sit in front Bathurst. I dare say the Archdeacon has had it all his own way, and you have done nothing but listen most dutifully, and say "yes," and "no," in the right place. If I join you, I must have my full and fair share of the conversation.
Here, then, behold me ready to act the part of listener, and to entreat you to enlighten my ignorance in any way you may think fit.
Tell me, first, what you have been talking about.
Curiosity! All curiosity! You profess to come and impart wisdom to us only to induce us to tell you what you want to know.
Miss Bathurst, won't you take pity on me, and relieve my woman's curiosity?
The Archdeacon has kindly been
Then, I am quite ready for an argument, for I do not like that Society at all.
What can it have done to excite your displeasure?
It interferes so dreadfully with politics.
Emily looked aghast at this new charge against her beloved Society. The Archdeacon seemed somewhat surprised, but quickly remembering to what she must allude, remarked,—
"It rests with you, Lady Mary, to prove your assertion."
What business had it to interfere with the New Zealand Company The New Zealand company was a British company which operated in the first half of the Nineteenth Century and aimed to systematically colonise New Zealand by exporting surplus population. The company established settlements at Wellington, Nelson, Wanganui and Dunedin with involvement in the settling of New Plymouth and Christchurch.
It is undoubted that no person or society ought to interfere in what does not concern them, but you must prove that the question of the New Zealand Company did
But as this discussion will probably occupy some little time, and this chapter has already exceeded its due limits, we will leave this new difficulty to be overcome in the succeeding chapter.
"It is plain," pursued Lady Mary, "that our superabundant population must find room to expand itself beyond the confines of our little island. The New Zealanders possess a great deal more land than they want, and it would be a considerable advantage to them to have the arts and improvements of civilized life introduced amongst them. Their land is doing no good in its present uncultivated state, whereas it would be most productive and useful when managed by British industry, and improved by British capital."
"When I had the honour of visiting your ladyship at Newlands," replied the Archdeacon, "I admired particularly the extent of your park, the beautiful timber it contained, and the undulations of ground which afforded so great a variety of scenery within an easy walk of your house. Now I will
Three, I am glad to say.
I arrive at an early hour one fine summer's morning, and beg an audience, and being ushered into the morning room, find the lady of the mansion just rising from the breakfast table. The window commands a view which excites universal admiration. That group of trees on the left, on the rising ground above the river, is singularly picturesque.
You remember the scene very accurately.
In my new character of cotton manufacturer, I address you on the flourishing state of trade, the increasing demand for cotton goods, the rapidly increasing population, and my earnest desire to employ as many more hands as possible; and being desirous of extending the establishment so satisfactorily commenced at A——, conclude by humbly intreating permission to erect
You barbarous man! A cotton manufactory," with its huge chimneys and square windows, within sight of my own dwelling?
Of course, not a manufactory alone, I shall want dwellings near for my workpeople, and—
Whither can your imagination be wandering? A row of dirty cottages; a settlement of men, women, and children in my very park, when I find three miles quite near enough for such neighbours?
I would not let them be dirty cottages; they should be good suitable brick houses, with a church and school-house into the bargain.
And should you really expect me to consent to so preposterous a proposal?
Why not? I would make it very profitable to you; give you any rent you
I am exceedingly obliged to you, I prefer my quiet and my present prospects to any addition to my income.
But consider the advantage to hundreds of your fellow-creatures. You know how they are herding together in the narrow lanes and alleys of A—. Fancy them enjoying the pure and fresh air which blows over your hills.
Really I could not conceive myself bound to sacrifice my whole comfort and happiness, to say nothing of the estate which has been in our family for near a hundred years, for the benefit of those who have no claim whatever on me beyond the ordinary charities of social life, to which, I hope and believe,. I am not behindhand in contributing.
My dear lady, I am not a cotton manufacturer, nor do I suppose that any one of that respectable body would seriously suppose now that our all-powerful Parliament, which ruthlessly cuts up quite as valued home associations as yours, should take a fancy, in the plenitude of its benevolence to A—, to oblige you to sell your land in that particular spot to a cotton manufacturer, what should you say?
That it was a most unheard-of act of despotism, and that England could no longer be called a free country.
One more supposition, and I have done. Suppose such an Act were enforced on your neighbour Lord C—, and in fear and trembling at such spoliation extending to your property, you flew up to town by the quickest train, engaged learned counsel and special pleaders, and by dint of protracted exertions of your friends in Parliament, got an Act passed, pledging that such an
Certainly, and consider all my trouble well expended in securing myself from such unwelcome intruders.
Then the very next Parliament passes an Act, cancelling the one in your favour, and granting Mr. L. and Mr. B. full power to build on your estate, paying you either fair rent, or good purchase-money.
Really your suppositions are beyond my comprehension. I know such liberties could never be taken with English subjects. You must have some hidden meaning in suggesting such atrocities which I confess myself utterly unable to fathom.
Then, now, I will try and explain myself. From the time of the discovery of New Zealand by Captain Cook, to the year 1840, the independence of those islands had never been questioned by this country. For years any settlement there would have been out of the question; the natives were
And this, you say, the effect of missionary labour.
Solely and entirely. Government had nothing whatever to do with it. These devoted men were supported by the voluntary contributions of certain benevolent Merged with the New Zealand Company in 1837
.
How could the New Zealand Association go on?
They next tried the Commons, and with no better success. Their Bill was thrown out at the second reading by a large
This course was not a right one.
Assuredly not, and pray bear this in mind in considering the subject. Their entire proceedings were unconstitutional and illegal. N.B. The Company is now dissolved.
But was this to be done by arms?
By no means. Entirely by treaty. Captain Hobson William Hobson, a British Royal Navy officer who served as the first Governor of New Zealand.
Were they willing to give their consent?
Some were unwilling, but the larger number of the chiefs consented. One of those who was opposed to the treaty, gave as a reason for his opposition, "Your land will be taken from you, and your dignity as chiefs destroyed."
But could the natives understand the treaty?
Most clearly and entirely. The missionaries explained it to them article by article. They assembled at Waitangi A locality in the Bay of Islands.
Certainly. But the New Zealand Company does not wish to rob them of their lands.
What do they wish, then?
To buy the land in order to improve it. There is much land lying waste there, which, if cultivated, would support a considerable population.
I rather think the same might be said with regard to your park, which is now only useful to the deer. Were the portions I mentioned ploughed up for wheat, or turned into potato ground, many poor families might be benefited.
But if I don't choose to sell it for such purposes?
You have a full right to keep it; and so have The New Zealanders to keep their lands.
I suppose I must assent to that;
A Select Committee of the House of Commons, in July, 1844, assert that the treaty of Waitangi, by Captain Hobson, was "a part of a series of injudicious proceedings, which had commenced several years previous to his assumption of the local government; that it would have been much better if no formal treaty had been made, since it is clear that the natives were incapable of comprehending the real force and meaning of such a transaction; therefore, that it amounts to little more than a mere legal fiction, and that means ought to be forthwith adopted, for establishing the exclusive title of the Crown to all lands not actually occupied and enjoyed by natives, or held under grants from the Crown."
But are there lands unclaimed and unowned in New Zealand?
There may be some not actually occupied, but I believe it may truly be said, Mount Tongariro, a volcano in the North Island of New Zealand.
And undoubtedly their rights of property ought to be respected.
Now, be so good as to remember that the chiefs consented to the treaty of they were their friends, and intended their good. Is not, therefore, the honour of the missionaries concerned in preventing the smallest infraction of the treaty? Can it be said, it is no business of the Church Missionary Society, when efforts are made to set that aside, on which alone The New Zealanders consented to submit to the sovereignty of Great Britain; and that this consent was given by means of their missionaries alone?
I am compelled to give a verdict in your favour, and to acquit the Church Missionary Committee of undue interference in politics in this instance. And I must concede so far as to say, that I rejoice, for the honour of our country, that The New Zealanders have such faithful friends and defenders. But I really must apologize to Mrs. Bathurst for remaining till such an hour. Your poof daughter has been looking at you, Dr. Somerton, with despairing eyes for the
"Oh, Mr. Archdeacon," said Lady Mary, when she met him casually a few days after their conversation at Mrs. Bathurst's, "I have such a charge to bring against your New Zealand missionaries; are you not quite frightened?"
You gave so decided a verdict in my favour a few days since, that I am not under much apprehension, as I am sure, from your known candour and impartial attention to facts, you will give me a fair hearing, and then I do not fear the result.
You try a little flattery to enlist my gratitude on your side, hut I will be proof against it. Can you guess the charge?
I think I can. But I was not bound to tell you all that had been said against the missionaries, was I?
How can you answer it? Here your good devoted missionaries are turning
Proof! proof! if you please.
One missionary lays claim to 40,000, and another to 50,000 acres of New Zealand land.
What do they want land for at all?
That I cannot tell. They seem to me to have no business with any secular employment.
A missionary sets to work in New Zealand with a wife and two children. His family increases as years roll on, until, perhaps, he has ten or twelve. He expects to remain there for life. His children are supported by the Society till the age of fifteen. What is to become of them then?
Can they not learn some trade, or return home to be educated?
What trade would gain a livelihood in a land where every one labours with his own hands, and supplies his own wants? How are the parents to pay the expence of the voyage home; and what could the
This is a difficulty, certainly.
The only resource a missionary has is to procure land for his sons and make them farmers, that they may support themselves.
What do missionaries in other lands do?
In most countries the missionary is compelled occasionally to return home for health; and the climate is so uncongenial to European constitutions A person’s physical state as regards vitality, health and strength.
But what can you say to such immense tracts of land?
That one was almost forced on the missionary who purchased it. It was a disputed piece between two tribes, and neither could settle upon it. The natives almost insisted that it should be purchased by the missionary, and, in consequence, three once hostile tribes are now living in peace upon it. Thus it does not appear that it was bought from any desire of acquisition, and as soon as the wish of the Committee became known, it was readily relinquished. Indeed, before the missionary knew the decision of the Committee, he had made over, by deed, one-third of the land to the Aborigines, and another third for the use of the Church Missionary Society.
And what of the other princely acquisition?
The other missionary to whom you allude purchased the tract in question in order to enable an expelled tribe to return to what had been their homes, and nearly one hundred immediately took up their abode there. The whole of this princely acquisition was destitute of timber, and much of it covered with moving sand hills. This missionary intended only to retain for himself sufficient to cover his outlay, as he expended 140l. in the purchase. Surely his motive was a laudable one; though hearing all that had been said in this country in connexion with missionaries and their lands, he regretted that he had ever made the purchase.
How much land is needful for the support of one man?
Indeed, it is difficult to say. Much of the land purchased by missionaries comprises an immense proportion of worthless land, bare rock, barren sands, or deeply rooted fern, and in many cases the natives obliged the missionaries to purchase a
What price have the missionaries paid for their land?
Rather more than 3s. 1d. per acre, whereas the New Zealand Company paid about ½d. per acre, as appears from the evidence of their secretary before a Committee of the House of Commons.
The difference is amazing.
Whenever you think of New Zealand, my dear Lady M., bear in mind these circumstances. The country was utterly barbarous. The people cannibals and unusually warlike and cruel. Ships often dared not touch there. In the face of all this, a band of men plant themselves on the island, and in spite of insults and injuries, and their lives often in danger, persist year after year in their unwearied endeavours to Christianize and civilize their fallen fellow-creatures; twenty, twenty-five, thirty years pass away one man was spared to labour the whole of this time. God abundantly blesses their labours and now in character and conduct some of The New Zealanders would put to the blush many so-called Christian people. Instead of a land to be avoided and dreaded, New Zealand is now considered a most desirable locality for colonization, and is become part and parcel of our Queen's dominion. To religion, and religion alone, is all this to be attributed. More Societies than one have
Emily was delighted to see her uncle again, and speedily made him acquainted with the information she had gathered during his absence. She did not fail also to claim his promise of telling her how civilization had increased in New Zealand since the year 1833.
Of course I gave you but a contracted view of the island at that time. The labourers were few, and their influence was not Relating to worldly as opposed to spiritual affairs. A consular representative in New Zealand from 1833. He helped draft the Treaty of Waitangi.apparent much beyond their respective neighbourhoods. Still much was going on unseen and unsuspected. As I told you, persons came from distant parts to learn to read at the schools established by the missionaries, and having accomplished this, carried back to their own homes such parts of the Bible and Prayer-book as had been translated; some knowledge of European arts, and at least a lively conviction of the
In 1838, the attendants on public worship had increased to four thousand. In the December of that year, at the request of the Committee of the Church Missionary Society, the Bishop of Australia visited the infant Church, which was so soon to increase with such rapidity as to need a Bishop of its own.
"Then the Church Missionary Society does think Episcopal Of or relating to a bishop.
Did you ever doubt it?
I did not; but I believe some do.
So desirable do they consider Episcopal superintendence, that besides the active part which they took in the establishment of a Bishopric in New Zealand, they have endeavoured to promote the appointment of Bishops both at Sierra Leone and in North West America, but the difficulties in the way are very great.
Why should this be?
Though the Church Missionary Society might pay a yearly salary for the support of a Bishop, they have no means of procuring an endowment to form a permanent and independent income. It is desirable that at least a small endowment should be secured before any district over which our Queen's rule extends, should be erected into an Episcopal See The area of a bishop’s ecclesiastical jurisdiction.
But a Bishop abroad does not need an income as large as a Bishop at home.
Certainly not. The income of a missionary Bishop should be somewhat larger than that of an ordinary missionary, in order to enable him to travel over his diocese The ecclesiastical district under the jurisdiction of a bishop.
I suppose it is easier to decide that Bishops ought to be sent than to provide the means of sending them. Meanwhile, can you tell me anything about the Bishop of Australia's visit to New Zealand?
He appears to have been much delighted with all he saw there. Kororareka, now known as Russell.
What a remarkable thing to have all the rites and ceremonies of the Church of England performed in an island till now considered barbarous!
And whose inhabitants had no idea of the nature of true religion little more than twenty years before. "What hath God wrought?" might indeed be asked with astonishment and praise. The Bishop bears a high testimony to the character and conduct of the excellent and devoted missionaries
With regard to the still remaining effects of heathenism on the manners of the people, I suppose we ought not to be surprised.
Certainly not; remembering the force of early habits in ourselves, we must rather wonder more at what was done than at what was left undone. As Mr. King, after twenty-two years' labour there, justly remarked, after noticing the difficulties which men in our own land find in leading a Christian and consistent life, though brought up under the sound of the Gospel, and under the laws of a civilized country, which forbid to steal, &c., on pain of death, banishment, or confinement, he adds: "What must be the case of a New Zealander, who has been from his childhood encouraged in every sin by his friends and neighbours; when he begins to discern a little light in the midst of darkness, and even
I quite see the justice of these remarks.
Good old Mr. Marsden paid his fifth visit to New Zealand in 1837. He was seventy-two years of age. The love manifested for him by all classes of New Zealanders shewed how grateful they felt for the unspeakable blessings he had been the means of introducing among them. Wherever he went they crowded around him, and some followed him for miles to see and converse with him. When one of them was requested to go away, he said, "We wish to have a very long stedfast look at the old man, because he cannot live long enough to visit us again."
It must have been a touching sight to see him standing like an aged apostle to bid farewell for ever on earth to those who were in the best sense of the word, his children.
Though weak in health and
Good old man! How I should like to have seen him.
It was his last visit to the isles he had loved so well and so unweariedly, and he left them with a heart overflowing with thankfulness, from the consideration of the wonderful change produced there. In the Waimate district, for miles, neither riots, drunkenness, swearing, nor quarrels were heard. Chiefs gave up war, and began to live as Christians. Knowledge had spread rapidly, and even in tribes where Christianity was not professed, heathen customs had received their death blow. On the death of Titore, a powerful heathen chief, which occurred during Mr. Marsden's visit, the women gave up their usual bloody marks of sorrow; the tapu was not regarded, nor any slaves killed in honour of him.
I shall ever remember Mr. Marsden's name with special honour.
I remember the time when Charles XII King of Sweden from 1697 to 1718, famous for his military victories. Alexander III of Macedon, known as Alexander the Great, ruled from 376 - 323 BC. Famous for creating one of the largest empires of the ancient world.They sought their own glory, and had their reward.
Many besides those immediately interested, have borne testimony to the favourable change in New Zealand; but I will only now mention that of Mr. Williamson, a New South Wales Chaplain, who visited the island under the impression that the improvement had been exaggerated, and gave testimony before a Committee of the House of Lords, as to its being much greater than has been represented, and that not only in the immediate neighbourhood of the stations. He mentioned remaining a night at the house of a native in the woods, who received him hospitably, gave him plenty of fern and a clean blanket for a bed, with a supper of potatoes. After supper a Testament was produced, a chapter was read, and prayer offered up by the assembled family. The day began as the evening had closed. Yet none of this family were baptized Christians. I met an interesting anecdote A tool similar to an axe, used for cutting or shaping large pieces of wood.
Delightful. What a lesson to the cross carpenter!
Another instance of the increase of influence may be traced in the earnest petition of Raupuraha Te Rauparaha, early nineteenth century war chief of the Māori tribe Ngāti Toa, from the lower North Island. The Kapiti Coast, the south-western coast of the North Island opposite Kapiti Island.
The spread of religion seems to have been wonderfully rapid.
From this time it advanced in a still increasing ratio. In 1841, the number of attendants on public worship exceeded 27,000! The entreaties for a resident Bishop were granted. The Church Missionary Committee contributed largely towards his salary; and on May 29, 1842, Bishop Selwyn George Augustus Selwyn, the first Bishop of New Zealand, presiding from 1841-1869. The most populous city in New Zealand, located in the North Island. Founded in 1840 and the capital of New Zealand from 1841-1865.
Were his first impressions favourable?
He said that his experience of the native character in its highest sense, more than equalled his expectations. Perhaps I cannot conclude this lengthened detail better than by giving you a table of the population Sharing a common border; touching. Relating to a Church parish A district in Greater London, England.
Is it possible that the attendance on public worship is greater in New Zealand in proportion to the population, than in these two districts in England?
It is even so; and the number of communicants also, although it must be borne in mind that the most rigid discipline
But then there are so many Dissenters in England.
Not more in proportion than in New Zealand. The Wesleyans Members of the Wesleyan Church, an evangelical Protestant denomination based on the Methodist theology of John Wesley.
I earnestly hope that soon not one will remain a heathen.
Whenever a great work like this of which we have been speaking is accomplished, the great enemy of God and man is sure to use every effort to mar the good and produce evil; so we must expect many
Bane and antidote together.
True. The efforts made at the present time by the Church of Rome are surprising. North, south, east, and west, her missionaries are sent forth. Few places, however remote, escape their efforts. While our Church Society sent two missionaries to China, it is said that one vessel conveyed to its shores sixty-two Romish priests.
What evils do you apprehend to New Zealand?
The altered state of the country has induced many English to settle there, whose influence is not exercised for good, and in the neighbourhood of such settlements English vices spread rapidly. War has usually an injurious effect, and daring the late war many additional soldiers were sent into the country, and it is well known, even in England, how baleful is the influence of barracks on the morals of a neighbourhood. Again, many prejudices are afloat against missionary work in general, and false statements respecting missionaries are greedily received and circulated. Many men of cultivated minds and distinguished talent are not sorry to hear anything to the prejudice of those whose consistency in Christian practice is a constant reproof to their own lax morality; and some men even of highly moral character, dislike the spiritual requirements of the Gospel, and strive to underrate its effects. The late Governor, Captain
What different accounts officers and civilians from India give of the missionary work there.
Yes. It has even been asserted that all the efforts made in India have been failures, and that there never has been an instance of real conversion in an adult Hindoo; whereas the Bishop of Madras writes, that any English clergyman proceeding now to Tinnevelly Tirunelveli, known as Tinnevelly during British rule, is a major city in the Indian state of Tamil Nadu. Varanasi, also known as Benares, is a city on the banks of the river Ganga in India.
I should like to hear more about the recent war in New Zealand.
At some future time I shall hope to gratify you, but I have an appointment at two o'clock, and must say farewell. Stay, I will first read you part of a letter which seems to give a sensible view of the state of The New Zealanders, and to point out the true cause of the contradictory statements which sometimes appear concerning them.
"There are two distinct points from which the character of The New Zealanders must be viewed. One is through the medium of their former cruel, savage, warlike, blood-
"I have been much affected," said Mrs. Bathurst to her friend Mrs. Wilson, "with a noble instance of true affection which I heard to-day. You know that lovely girl Georgina Prescott. She was engaged to young Hamilton before the failure of his father's bank. When that sad crash took place, her father insisted on breaking off the match. Georgina promised that she never would marry without her father's consent, and for years never saw James Hamilton. Still her heart was his, and she refused several advantageous offers of marriage, feeling she never could love another."
I remember hearing how deeply she felt her disappointment then.
And yet she did not give way to depression, but continued cheerful and obliging as ever, adding to the happiness of all around her. At last her father felt he had
Is he in the civil service?
No; he has had for some time an appointment in the army. Her father can only make her a small allowance during his life, and she gives up home, country, the luxuries to which she has been accustomed, and the circle of which she is the distinguished ornament, for Hamilton's sake, who has nothing but his profession to live upon.
I admire and love her for her disinterested affection. She shews she loved Mr. Hamilton for himself, and not for his property, and I doubt not she will be very happy, though in humbler circumstances than she might fairly have expected. Her father will feel her loss.
He will, indeed, but I hear his
I do not approve of the romance of young persons marrying for love, and supposing they can live upon air, but Georgina's is a different case. If her engagement was originally sanctioned by her father, and considered suitable, I do not think loss of fortune should have broken it off. Besides, a captain's pay in India, with a staff appointment, which Mr. Hamilton is sure of from his connexions, is not positive penury; and if her father allows her only two or three hundred a-year, though her position in life will be very different from what she once expected, she will accommodate herself to circumstances, and be very happy.
She was by no means romantic. She saw that her duty was obedience to her father, and cheerfully fulfilled it, and though she lost that bright and sparkling gaiety which used to render her so attractive,
She is quite an example to all girls, and I rejoice she has her reward.
At this moment the post arrived, and letters were given to Mrs. Bathurst and to Mr. Munro, who sat writing in a corner of the room. One rather closely written was put into Mrs. Wilson's hand. When she had read it, she threw it from her with an expression of impatience; and on Mrs.-Bathurst's look of inquiry, begged her to read it.
"Did you ever hear anything so absurd?" said she, when Mrs. A historical name for Australia.Bathurst laid down the letter. "Is it not provoking! You know how exquisitely Mary Clayton sings and plays. The sums that have been lavished on her accomplishments ! She's fit for any society; and at the present moment I know a young merchant of large fortune is anxious to marry her. A missionary to New Holland
It does seem very singular! Completely throwing herself away!
Completely. She is to be married directly, you see, and to sail in two months, never, I suppose, to return.
What does her poor mother say, I wonder.
Did you not read the postscript? It is added by Mrs. Clayton. She writes, "I need not tell you the trial it will be to part with my beloved Mary. I will not dwell upon this; for I do, indeed, rejoice and praise my God that he enables her to give up home and friends for her Saviour's sake; and to accompany Mr. Heywood to aid him in the glorious work of bringing the heathen into the fold of Christ.
Why, she encourages Mary in her folly.
As if there were not enough to do at home! Why, really her schools and her poor people seemed to occupy at least half her time, and if she had married a country clergyman she might have continued
Her music, poor girl, will be of little use, unless, like Orpheus A legendary musician, poet and prophet in ancient Greek religion who was famed for his ability to charm all living things with his music.
Mr. Munro had listened silently to the whole conversation, and in his usual dry manner, he now asked, "Whom are you speaking of?"
Of Mary Clayton.
I was thinking how Georgina Prescott's beautiful dancing Would be lost in India: but I suppose they have balls there, by the bye.
Of course they have; and plenty of excellent society. Georgina will shine like a star of the first magnitude amongst them.
While poor Mary will shine with a hidden lustre, and no one to admire.
Admire, my dear brother? Surely all would blame her unspeakable folly.
My dear sister, do look at the two cases dispassionately. You and my friend, Mrs. Wilson, love and admire Georgina Prescott for her constant attachment for young Hamilton, and for relinquishing brilliant prospects in England to accompany him to India. India, which is civilized and luxurious, and where she will command all the comforts of life, and retain those refinements of society which certainly increase our enjoyments. She will have few privations, and from Hamilton's excellent character and connexions, he will probably rise rapidly in his profession, and return, if life is spared, rich and honoured to his native land. Mary, from love to her fellow-men, desires to raise them from the lowest depths of degradation and misery, and to do this consents to marry an excellent young man, whose views agree with her own. Her mother tearfully, yet
I have been much interested in reading various details of the affairs of New Zealand during the last few years. It is certainly difficult to form a thoroughly correct idea of the state of things there. The Government seems to have immense difficulties to contend with.
In what way?
Civilization is still young among the natives. Though much has been achieved, much more still remains to be done before this wild race can bear any comparison with the lower class of Europeans. They are still covetous and indolent, nor will they settle down to continued habits of industry, as long as their few wants are easily supplied by Europeans in exchange for commodities which cost them little labour. Among the European settlers in New Zealand some are unscrupulous and selfish characters. Their
If such resolutions as those you mentioned relative to the treaty of Waitangi,
And there were many ready to inform The New Zealanders fully on this subject, and to add insidious comments of their own. News circulates rapidly among a people who are always inquiring for it, and there are few who are unacquainted with the substance of the parliamentary debates in England on the New Zealand question.
The attachment of the natives to their lands, and the tenacity with which you have told me the chiefs regard their rights and privileges, would make them singularly jealous of any attempt to force them to part with anything which they felt belonged to them.
A serious disturbance took place in the southern part of the northern island, in consequence of English settlers claiming land which the natives asserted they had never Bold, and which cost the life of two
Were land claims the origin of the late war?
No. It appears to have arisen chiefly from the unsettled and warlike character of a few individuals who, either really, or in order to compass their own ends, pretended to believe that the treaty of Waitangi reduced The New Zealanders to the condition of slaves of the English Crown. A chief, named Heki, who was a baptized person, and had been one of the first to sign the treaty of Waitangi, asserted that the hoisting of the British flag on any
I suppose Heki and Kawiti feared that if the British power and influence increased, their power, and that of the other chiefs, would diminish.
I have no doubt self interest was the ground of their discontent. When the Liturgy was translated into Maori (the New Zealand language), the only change made in it was that, in one part, the chiefs, as being the rulers of the land, were prayed for instead of
What possible chance could The New Zealanders have in making head against the forces of Great Britain?
None, if those forces were on the spot to oppose them; but the means of defence which Government possessed were lamentably deficient, and when Heki commenced hostilities by cutting down the flagstaff at Korararika, in June, 1844, Captain Fitzroy was obliged to send to New South Wales for troops to assist him in checking the apprehended disturbances. The Bishop and clergy flew to the spot to try and settle matters amicably, and most encouraging was their reception from the larger number of the chiefs, who dreaded Heki's arrogance and turbulent disposition; but the insurgents
Surely there must have been interested persons at work with Heki to encourage him in so hopeless a conflict.
No doubt there were unprincipled "white men" actively at work to foment these disturbances. Both France and America are by no means pleased to see New Zealand occupied by the British, and there are also countrymen of our own scattered among the natives, quite capable of doing anything to seek to overturn a settled Government which checks their lawless habits. The debates in this country on the New Zealand subject, and certain local arrangements relative to custom duties, afforded a plausible excuse for Heki's complaints. On the 11th of March, 1845, Heki and his party took, burned, and sacked Korararika, or Russell, which is its English name, in
Were the rebels well armed? and how did they procure ammunition?
For years the great object of their barter had been to obtain fire-arms. The trading vessels, careless of the effect on the morals of the people, always came well provided with guns, as they obtained timber, flax, and other productions of the country
It is really fearful to think what people will do for gain.
Colonel Despard at length arrived from Sydney with between 500 and 600 men, Captain Marlow, of the Engineers, and a subaltern officer from the Royal Artillery, Lieutenant Wilmot, who had volunteered his services from the Governor's staff in Van Diemen's Land. These were joined by some volunteers from the Auckland militia, and a few seamen and marines under Lieutenant Philpotts, of the Royal Navy. The difficulties these troops experienced on their road to Heki's pah A Pā is a Māori hill fort erected in strategic positions to defend against enemy attacks. An attack made by troops coming out from a position of defence.
I had no idea that we had experienced so severe a loss.
There was no want of gallantry
Did the chiefs exercise any of their ancient cruelties on such of our troops as fell into their hands?
Nothing could be more striking than the change which a few years had produced in this respect. Cannibalism appears to be abolished, and though two bodies were found partially mutilated, and one soldier whom they made prisoner was said to be tortured before he was put to death, these cruel acts were perpetrated, not by the chiefs nor by the body of the rebels, but by a few heathen individuals, and they occasioned so much dissension among the rebels, that many left them in consequence. Morning and evening prayers and singing were daily
"My dear brother," said Mrs. Bathurst to Mr. Munro, a few weeks after the preceding conversation, "I wish you would use your influence with Emily. She has rather annoyed me of late by the style of dress she has adopted. I really felt mortified on Thursday when we went to Georgina Prescott's wedding, at the singular plainness of her attire. I have been trying in vain to persuade her to procure some new dresses, as we are going to pay several visits on our way home, and with the allowance I give her, I do expect that she should not look unlike other girls of her age and position in society."
At this moment Emily entered, and her brow seemed somewhat clouded, which Mr. Munro did not fail to remark. Mrs. Bathurst shortly after retired to her boudoir, in order
"I suppose mamma has been telling you how badly I was dressed on Thursday," remarked Emily rather abruptly.
She certainly did not seem pleased with your appearance.
I really have spent so much money on dress since I received a regular allowance, that I must appropriate a great part differently now.
If you are satisfied with the course you have adopted, and feel that you are acting consistently, I suppose you are happy on the subject.
Now, uncle, that is just like you. I suppose it must be right to deny myself for the sake of others. Of course I did not much like to be the plainest dressed girl at the wedding breakfast, and to tell you the truth, though I did not mention it to mamma, several of my friends asked me why I looked so unlike other people, but I thought I ought
I am not sure that it is always right to disregard the opinion of others, and I am sure it is wrong to disregard a mother's wishes.
Now, uncle, you are angry with me.
No, indeed, Emily, I am not, but I think you are not quite pleased with yourself.
How very hard it is to do right. I thought that you at least would help me; and Emily sighed deeply.
Are you quite sure, Emily, you are not following your own way?
Indeed, dear uncle, I do not think I wish to do so. I will just tell you how it happened. You know my godfather said everybody ought to lay by part of their income, and consider it sacred to God. I have not done this since I had an allowance, and therefore wished to make up for past failures.
But you forgot what your mother gave you your allowance for.
I am afraid I did. I looked on it as all my own; but mamma does not expect me to lay it all out on dress. She wishes me to have pocket-money to spend as I like.
Then that part alone, you may spend as you like.
I see I am wrong, and am very sorry. Do tell me what I ought to do.
My dear child, I do not wish to blame you. I do rejoice to see that you are beginning to act on principle. But you are a young beginner: you will need, as we all do, much prayer that God would give you a "right judgment in all things." What is your allowance?
Mamma gives me 60l. a year.
That is very liberal. Perhaps you tried to appropriate half for charitable purposes?
I did.
There is nothing more difficult
But may I make no difference now I wish so much to give more to God?
My dear Emily, I cannot be supposed to understand much of the economy of a lady's wardrobe; but I have heard my own dear child say to her young friends," We ought to make this difference, if we desire to dress consistently, for even the toilet should be under Christian regulation. We should
It is difficult not to do wrong.
Indeed it is, Emily. There must be a conflict between right and wrong as long as we live in the world, and in avoiding one error we are always apt to fall into another. Try and find the narrow road between the two extremes of needless expense and needless singularity. Still devote part of your income to God, and then contrive occasionally some act of self-denial, that
I think I was dissatisfied with myself for opposing mamma's wishes about some new dresses, because I thought my present dresses good enough.
Scripture is full of injunctions of obedience to parents. Surely if children considered what they owe to those who have loved and cherished them so long, they would shew more attention, love, and respect than they often do. It is wonderful how trifling and almost nameless attentions in the family circle increase the happiness of life. And the absence of them, trivial though they wrong. How different would their feelings have been had each remembered that it was her duty, by obliging acts, to contribute to the comfort of others, and to deny herself, to repay a little of a mother's unceasing and tender care.
Mrs. Bathurst returned to the room, and Emily went up to her and said, "Forgive my wilfulness, dear mamma. I ought to have done directly as you wished. Will you go with me to Redmayne's today, and help me to choose the dresses?"
With pleasure, my dear. I was going to Putney A district in south-west London.
No, mamma; I will go with you to Putney to-day, and Monday will be quite soon enough for my dresses; and then we can take them at once to Mrs. Stewart, because you know you do not like to give her work on Saturday.
Just as you please, my dear. I am quite satisfied to see you like yourself again. It is so unlike you to oppose my smallest wish.
Many young persons agree with Emily, respecting the difficulties which lie in the way of doing right. The fact is, we have always three enemies to contend with,—the world, the Evil One, and our own hearts. But since we are pledged to be Isaiah 3:18-23 “In that day the Lord will snatch away their finery: the bangles and headbands and crescent necklaces, the earrings and bracelets and veils, the headdresses and anklets and sashes, the perfume bottles and charms, the signet rings and nose rings, the fine robes and the capes and cloaks, the purses and mirrors, and the linen garments and tiaras and shawls.”soldiers of Christ, and to fight manfully against these enemies, how could we fulfil our promises were the battle to cease? Suppose we wish to keep our baptismal promises, and to conquer our foes; we shall find that they resist our most strenuous efforts, especially at first. When destroyed under one form, the enemy takes another. For every head cut off another springs up. Do we wish to give up the world? We are disposed to rush into the opposite extreme of despising the opinions of others, forgetting that thus we offend against the law of love, which would prevent our putting an occasion of falling in our brother's
The sketch of Emily is slight and imperfect. We leave her quite a beginner in the Christian course. Her character presents one interesting peculiarity. The moment a duty was pointed out to her she strove to fulfil it: doubtless such a character would be led on step by step, till she became all that a Christian ought to be.
Should this little account of her induce any young person in similar circumstances to pause and consider, "Am I, too, living for myself, or am I striving to fulfil the ends for which I was sent into the world?" or should the conversations here detailed cause one individual to take interest in the work of Missions, they will not have been written in vain.
A deep and increasing sense of the importance of imprinting on the minds of children the facts, doctrines, and commands of Holy Scripture; long experience of the value of a well-regulated system of "rewards" in training children, in schools for infants, and the poor especially; and the want of any Cards really adapted to these objects, were the inducements for preparing these Series. Each Card is complete in itself; containing, first, the Word of God on the subject—its exposition in the verses—its application to the individual conscience by means of the Questions—and all rendered more lively and impressive by the Illustration to the eye.
Contents.—Thomas becomes a Goatherd-Becomes a Travelling Scholar—Begins to Study—Becomes a Ropemaker and Hebrew Professor—Becomes Armour-Bearer and then Schoolmaster—In the War in Basle—Turns Printer—Becomes Professor again, and dies.
"It is a small book with wood-cuts as antique as the subject and style; we certainly count it one of the most choice and genuine curiosities of literature."—Christian Lady's Magazine.